Features
Donald Stadtner’s Sacred Sites of Sri Lanka
By Uditha Devapriya
Review of Sacred Sites of Sri Lanka by Donald Stadtner (River Books Thailand, Sailfish Publications Sri Lanka, 324 pages, Rs 10,000)
I don’t think it’s proper to begin a book review on an autobiographical note, but in this case, I make an exception. I first met Don Stadtner through an email in 2020. He had read an article of mine and queried me about it. I can’t remember what the article was – most of what I wrote back then, I admit, was pedestrian and is best forgotten – but I remember being struck by his enthusiasm. In one of his first emails, he mentioned to me that he was writing a book, and that it was about some cultural sites in Sri Lanka.
I got in touch with Stadtner again when I was assisting Dr SinhaRaja Tammita-Delgoda on his study of George Keyt. Don was himself an art historian, and it so happened that we needed access to a publication – an art journal – that could shed light on the 43 Group. As with most such rare books on Sri Lanka, it was not available in Sri Lanka, and I felt he would know where to find it. As luck would have it, he did, and he found it for us: it was right there, at the University of California Berkeley library.
Don and I finally met in 2024, when I was in San Francisco on an IVLP. Thought this turned out to be a short visit, we managed to catch up on what we were up to – all over a delicious dinner of kimchi and chicken rice at a Korean restaurant. Months later he and his wife came to Sri Lanka, where my friend and assistant-cum-guide Manusha guided us around some temples and ruins in Colombo. Six months later he returned to Sri Lanka to launch that book he said he was writing when we first connected.
Five years is a very long time, but here we are, and here it is. Sacred Sites of Sri Lanka – as deceptively self-explanatory a title as there can ever be – has hit the shelves in Sri Lanka. In addition to being a concise account of various historical places in the country, it is also, I daresay, a visual feast. The book came out in August, and since then has been read widely. It has not, however, been as widely reviewed.
I suppose that is to be expected at a time where few people read and even fewer bother to reflect on what they read. And if anything can be said about Sacred Sites of Sri Lanka, it is that it requires deep reflection and thought. This is not your off-the-cuff coffee table book on the art and history of Sri Lanka. That kind of book has been written many times by many people over the last so many decades. Stadtner’s study is of a different calibre, and part of its charm lies in how it resists easy categorisation.
Stadtner’s approach is not easy to grasp, and any lay reader who thinks otherwise is in for a rude awakening. His essays work on at least three levels. First, they are a visual narrative and exposition of various cultural sites. Second, they explore the different contestations and claims on those sites by different ethnic and religious groups. Third, they debunk some of the more prevalent myths associated with them.
The author is clearly mesmerised by these sites, but he does not allow himself to be carried away by them. As a result, Sacred Sites of Sri Lanka is both descriptive and anti-romantic: an unusual combination which recommends it well. Stadtner himself is hardly a utopian, and he goes to great lengths to question and challenge the falsifications surrounding these sites. What he is concerned about, ultimately, is why they have become sacred today, and what makes them sacred in the first place.
Stadtner mentions five qualities inherent to the sites that he explores in his book. First, they are associated with miracles. Second, they “operate in a world with porous boundaries.” Third, worshippers have to believe that prayers and material offerings will “advance their welfare.” Fourth, they are dynamic. The first three are self-explanatory; the fourth is not so easy to figure out. One of the more insightful things we learn in this book is how certain sites were associated with certain relics but how those relics lost their status over time. A good example here is the Buddha’s alms-bowl: Stadtner writes that it was paired with the tooth-relic for centuries, but today “it is all but forgotten.”
But perhaps the most important criterion, which makes any site sacred, is popularity. As the author rightly observes, hardly any Sri Lanka has not heard of the origin stories of places like Kataragama. The chapter on Kataragama, incidentally, is the most wide-ranging in the book, not least because every other community here has some claim on it. This has given rise to some rather interesting contradictions. For instance, while Kataragama is associated with Dutugemunu, the Sinhalese king celebrated for having killed the “Tamil” pretender Elara, some would find it amusing, if ironical, that before setting out to defeat his rival, he sought the blessings of Kataragama deviyo, a Hindu god.
Our collective histories are dotted with such ironies, and we would do well to learn them as we set out to discover our past. Unfortunately, we are a long way from such an ideal. If the state of our textbooks should tell us anything, it is that we need to be much more critical of our history. What Stadtner does with his book is to bring us closer to such a conception of the past, where social groups mingled freely with one another, and identified themselves in relation, not in opposition, to one another. This doubtless may not sit in well with popular historiographers, but it should be a critical component of the education and syllabus reforms which are now being promoted by civil society and the government.
Fundamentally, Sacred Sites of Sri Lanka is an anti-romantic book which sits in somewhere between a serious academic study and a coffee table book. Though much smaller and more concise than a coffee table book, it is also more accessible and less jargon-laden than a scholarly publication. This, I think, is what best explains Stadtner’s aim in his work: he wants to reach out to as wide an audience as possible, without pandering to popular notions of history. His approach can be summed up by a quote from Richard Gombrich and Gananath Obeyesekere, which he uses in his introduction.
“[The] past is continually remade to suit the present.”
I don’t like to add to the quotation, but I think it aligns with what Senake Bandaranayake once wrote about the artistic traditions of Sri Lanka – that they are:
“… as much a comment on our perceptions of that tradition and the historical trajectory that produced it, as they are indicators and reflections of our contemporary moment.”
The writer is a researcher, writer, and columnist whose work spans art, culture, history, and foreign policy. He is currently working on a study of Martin Wickramainghe and an oral autobiography of the late Sri Lankan director Sumitra Peries (1935-2023). He can be reached at udakdev1@gmail.com, and followed on Twitter @udakdev.
Features
Cyclones, greed and philosophy for a new world order
Further to my earlier letter titled, “Psychology of Greed and Philosophy for a New World Order” (The Island 26.11.2025) it may not be far-fetched to say that the cause of the devastating cyclones that hit Sri Lanka and Indonesia last week could be traced back to human greed. Cyclones of this magnitude are said to be unusual in the equatorial region but, according to experts, the raised sea surface temperatures created the conditions for their occurrence. This is directly due to global warming which is caused by excessive emission of Greenhouse gases due to burning of fossil fuels and other activities. These activities cannot be brought under control as the rich, greedy Western powers do not want to abide by the terms and conditions agreed upon at the Paris Agreement of 2015, as was seen at the COP30 meeting in Brazil recently. Is there hope for third world countries? This is why the Global South must develop a New World Order. For this purpose, the proposed contentment/sufficiency philosophy based on morals like dhana, seela, bhavana, may provide the necessary foundation.
Further, such a philosophy need not be parochial and isolationist. It may not be necessary to adopt systems that existed in the past that suited the times but develop a system that would be practical and also pragmatic in the context of the modern world.
It must be reiterated that without controlling the force of collective greed the present destructive socioeconomic system cannot be changed. Hence the need for a philosophy that incorporates the means of controlling greed. Dhana, seela, bhavana may suit Sri Lanka and most of the East which, as mentioned in my earlier letter, share a similar philosophical heritage. The rest of the world also may have to adopt a contentment / sufficiency philosophy with strong and effective tenets that suit their culture, to bring under control the evil of greed. If not, there is no hope for the existence of the world. Global warming will destroy it with cyclones, forest fires, droughts, floods, crop failure and famine.
Leading economists had commented on the damaging effect of greed on the economy while philosophers, ancient as well as modern, had spoken about its degenerating influence on the inborn human morals. Ancient philosophers like Plato, Aristotle, and Epicurus all spoke about greed, viewing it as a destructive force that hindered a good life. They believed greed was rooted in personal immorality and prevented individuals from achieving true happiness by focusing on endless material accumulation rather than the limited wealth needed for natural needs.
Jeffry Sachs argues that greed is a destructive force that undermines social and environmental well-being, citing it as a major driver of climate change and economic inequality, referencing the ideas of Adam Smith, John Maynard Keynes, etc. Joseph Stiglitz, a Nobel Laureate economist, has criticised neoliberal ideology in similar terms.
In my earlier letter, I have discussed how contentment / sufficiency philosophy could effectively transform the socioeconomic system to one that prioritises collective well-being and sufficiency over rampant consumerism and greed, potentially leading to more sustainable economic models.
Obviously, these changes cannot be brought about without a change of attitude, morals and commitment of the rulers and the government. This cannot be achieved without a mass movement; people must realise the need for change. Such a movement would need leadership. In this regard a critical responsibility lies with the educated middle class. It is they who must give leadership to the movement that would have the goal of getting rid of the evil of excessive greed. It is they who must educate the entire nation about the need for these changes.
The middle class would be the vanguard of change. It is the middle class that has the capacity to bring about change. It is the middle class that perform as a vibrant component of the society for political stability. It is the group which supplies political philosophy, ideology, movements, guidance and leaders for the rest of the society. The poor, who are the majority, need the political wisdom and leadership of the middle class.
Further, the middle class is the font of culture, creativity, literature, art and music. Thinkers, writers, artistes, musicians are fostered by the middle class. Cultural activity of the middle class could pervade down to the poor groups and have an effect on their cultural development as well. Similarly, education of a country depends on how educated the middle class is. It is the responsibility of the middle class to provide education to the poor people.
Most importantly, the morals of a society are imbued in the middle class and it is they who foster them. As morals are crucial in the battle against greed, the middle class assume greater credentials to spearhead the movement against greed and bring in sustainable development and growth. Contentment sufficiency philosophy, based on morals, would form the strong foundation necessary for achieving the goal of a new world order. Thus, it is seen that the middle class is eminently suitable to be the vehicle that could adopt and disseminate a contentment/ sufficiency philosophy and lead the movement against the evil neo-liberal system that is destroying the world.
The Global South, which comprises the majority of the world’s poor, may have to realise, before it is too late, that it is they who are the most vulnerable to climate change though they may not be the greatest offenders who cause it. Yet, if they are to survive, they must get together and help each other to achieve self-sufficiency in the essential needs, like food, energy and medicine. Trade must not be via exploitative and weaponised currency but by means of a barter system, based on purchase power parity (PPP). The union of these countries could be an expansion of organisations,like BRICS, ASEAN, SCO, AU, etc., which already have the trade and financial arrangements though in a rudimentary state but with great potential, if only they could sort out their bilateral issues and work towards a Global South which is neither rich nor poor but sufficient, contented and safe, a lesson to the Global North. China, India and South Africa must play the lead role in this venture. They would need the support of a strong philosophy that has the capacity to fight the evil of greed, for they cannot achieve these goals if fettered by greed. The proposed contentment / sufficient philosophy would form a strong philosophical foundation for the Global South, to unite, fight greed and develop a new world order which, above all, will make it safe for life.
by Prof. N. A. de S. Amaratunga
PHD, DSc, DLITT
Features
SINHARAJA: The Living Cathedral of Sri Lanka’s Rainforest Heritage
When Senior biodiversity scientist Vimukthi Weeratunga speaks of Sinharaja, his voice carries the weight of four decades spent beneath its dripping emerald canopy. To him, Sri Lanka’s last great rainforest is not merely a protected area—it is “a cathedral of life,” a sanctuary where evolution whispers through every leaf, stream and shadow.
“Sinharaja is the largest and most precious tropical rainforest we have,” Weeratunga said.
“Sixty to seventy percent of the plants and animals found here exist nowhere else on Earth. This forest is the heart of endemic biodiversity in Sri Lanka.”
A Magnet for the World’s Naturalists
Sinharaja’s allure lies not in charismatic megafauna but in the world of the small and extraordinary—tiny, jewel-toned frogs; iridescent butterflies; shy serpents; and canopy birds whose songs drift like threads of silver through the mist.
“You must walk slowly in Sinharaja,” Weeratunga smiled.
“Its beauty reveals itself only to those who are patient and observant.”
For global travellers fascinated by natural history, Sinharaja remains a top draw. Nearly 90% of nature-focused visitors to Sri Lanka place Sinharaja at the top of their itinerary, generating a deep economic pulse for surrounding communities.
A Forest Etched in History
Centuries before conservationists championed its cause, Sinharaja captured the imagination of explorers and scholars. British and Dutch botanists, venturing into the island’s interior from the 17th century onward, mapped streams, documented rare orchids, and penned some of the earliest scientific records of Sri Lanka’s natural heritage.
These chronicles now form the backbone of our understanding of the island’s unique ecology.
The Great Forest War: Saving Sinharaja
But Sinharaja nearly vanished.
In the 1970s, the government—guided by a timber-driven development mindset—greenlit a Canadian-assisted logging project. Forests around Sinharaja fell first; then, the chainsaws approached the ancient core.
“There was very little scientific data to counter the felling,” Weeratunga recalled.
- Poppie’s shrub frog
- Endemic Scimitar babblers
- Blue Magpie
“But people knew instinctively this was a national treasure.”
The public responded with one of the greatest environmental uprisings in Sri Lankan history. Conservation icons Thilo Hoffmann and Neluwe Gunananda Thera led a national movement. After seven tense years, the new government of 1977 halted the project.
What followed was a scientific renaissance. Leading researchers—including Prof. Savithri Gunathilake and Prof. Nimal Gunathilaka, Prof. Sarath Kottagama, and others—descended into the depths of Sinharaja, documenting every possible facet of its biodiversity.
“Those studies paved the way for Sinharaja to become Sri Lanka’s very first natural World Heritage Site,” Weeratunga noted proudly.
- Vimukthi
- Nadika
- Janaka
A Book Woven From 30 Years of Field Wisdom
For Weeratunga, Sinharaja is more than academic terrain—it is home. Since joining the Forest Department in 1985 as a young researcher, he has trekked, photographed, documented and celebrated its secrets.
Now, decades later, he joins Dr. Thilak Jayaratne, the late Dr. Janaka Gallangoda, and Nadika Hapuarachchi in producing, what he calls, the most comprehensive book ever written on Sinharaja.
“This will be the first major publication on Sinharaja since the early 1980s,” he said.
“It covers ecology, history, flora, fauna—and includes rare photographs taken over nearly 30 years.”
Some images were captured after weeks of waiting. Others after years—like the mysterious mass-flowering episodes where clusters of forest giants bloom in synchrony, or the delicate jewels of the understory: tiny jumping spiders, elusive amphibians, and canopy dwellers glimpsed only once in a lifetime.
The book even includes underwater photography from Sinharaja’s crystal-clear streams—worlds unseen by most visitors.
A Tribute to a Departed Friend
Halfway through the project, tragedy struck: co-author Dr. Janaka Gallangoda passed away.
“We stopped the project for a while,” Weeratunga said quietly.
“But Dr. Thilak Jayaratne reminded us that Janaka lived for this forest. So we completed the book in his memory. One of our authors now watches over Sinharaja from above.”
An Invitation to the Public
A special exhibition, showcasing highlights from the book, will be held on 13–14 December, 2025, in Colombo.
“We cannot show Sinharaja in one gallery,” he laughed.
“But we can show a single drop of its beauty—enough to spark curiosity.”
A Forest That Must Endure
What makes the book special, he emphasises, is its accessibility.
“We wrote it in simple, clear language—no heavy jargon—so that everyone can understand why Sinharaja is irreplaceable,” Weeratunga said.
“If people know its value, they will protect it.”
To him, Sinharaja is more than a rainforest.
It is Sri Lanka’s living heritage.
A sanctuary of evolution.
A sacred, breathing cathedral that must endure for generations to come.
By Ifham Nizam
Features
How Knuckles was sold out
Leaked RTI Files Reveal Conflicting Approvals, Missing Assessments, and Silent Officials
“This Was Not Mismanagement — It Was a Structured Failure”— CEJ’s Dilena Pathragoda
An investigation, backed by newly released Right to Information (RTI) files, exposes a troubling sequence of events in which multiple state agencies appear to have enabled — or quietly tolerated — unauthorised road construction inside the Knuckles Conservation Forest, a UNESCO World Heritage site.
At the centre of the unfolding scandal is a trail of contradictory letters, unexplained delays, unsigned inspection reports, and sudden reversals by key government offices.
“What these documents show is not confusion or oversight. It is a structured failure,” said Dilena Pathragoda, Executive Director of the Centre for Environmental Justice (CEJ), who has been analysing the leaked records.
“Officials knew the legal requirements. They ignored them. They knew the ecological risks. They dismissed them. The evidence points to a deliberate weakening of safeguards meant to protect one of Sri Lanka’s most fragile ecosystems.”
A Paper Trail of Contradictions
RTI disclosures obtained by activists reveal:
Approvals issued before mandatory field inspections were carried out
Three departments claiming they “did not authorise” the same section of the road
A suspiciously backdated letter clearing a segment already under construction
Internal memos flagging “missing evaluation data” that were never addressed
“No-objection” notes do not hold any legal weight for work inside protected areas, experts say.
One senior officer’s signature appears on two letters with opposing conclusions, sent just three weeks apart — a discrepancy that has raised serious questions within the conservation community.
“This is the kind of documentation that usually surfaces only after damage is done,” Pathragoda said. “It shows a chain of administrative behaviour designed to delay scrutiny until the bulldozers moved in.”
The Silence of the Agencies
Perhaps, more alarming is the behaviour of the regulatory bodies.
Multiple departments — including those legally mandated to halt unauthorised work — acknowledged concerns in internal exchanges but issued no public warnings, took no enforcement action, and allowed machinery to continue operating.
“That silence is the real red flag,” Pathragoda noted.
“Silence is rarely accidental in cases like this. Silence protects someone.”
On the Ground: Damage Already Visible
Independent field teams report:
Fresh erosion scars on steep slopes
Sediment-laden water in downstream streams
Disturbed buffer zones
Workers claiming that they were instructed to “complete the section quickly”
Satellite images from the past two months show accelerated clearing around the contested route.
Environmental experts warn that once the hydrology of the Knuckles slopes is altered, the consequences could be irreversible.
CEJ: “Name Every Official Involved”
CEJ is preparing a formal complaint demanding a multi-agency investigation.
Pathragoda insists that responsibility must be traced along the entire chain — from field officers to approving authorities.
“Every signature, every omission, every backdated approval must be examined,” she said.
“If laws were violated, then prosecutions must follow. Not warnings. Not transfers. Prosecutions.”
A Scandal Still Unfolding
More RTI documents are expected to come out next week, including internal audits and communication logs that could deepen the crisis for several agencies.
As the paper trail widens, one thing is increasingly clear: what happened in Knuckles is not an isolated act — it is an institutional failure, executed quietly, and revealed only because citizens insisted on answers.
by Ifham Nizam
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